Pentecostalism and Ecumenism: Past, Present, and Future (Part 4 of 5) by Amos Yong
Now this emphasis on the “diversities of the Spirit” is a central value of the contemporary ecumenical movement. I need to be clear at this juncture about not approving whatever happens in the WCC—such as the controversial circumstances at Canberra—as being a genuine manifestation of the Holy Spirit. Even Paul strongly cautions the Corinthian believers that charismatic phenomena inevitably comes mixed with human and, at times, demonic influences, and requires—as has been repeatedly emphasized—discernment and judgment. No, my point is that the ecumenical movement is not about imposing a like-mindedness or uniformity of belief or practices on its constituency. Rather, its goal is to lift up the name of Jesus Christ through common witness and common mission. And, its conviction is that such common witness and common mission sustains (or, should sustain) rather than destroy national, regional, local and indigenous manifestations and expressions of the gospel. In other words, the ecclesiology of the ecumenical movement is profoundly pluralistic rather than hegemonic, representing, ecumenists believe, the biblical emphasis on the “diversities of the Spirit.”20
On the practical level, then, the ecumenical movement is more about affirming differences than it is about making churches the world over fit into one mold. In fact, the plurality of churches, liturgies, pieties, traditions, and expressions are affirmed. Each church is understood to play a vital role in the overall mission of the Church; each contributes to the symphony that declares God’s saving presence and activity in the world by the power of Spirit; each provides distinct witness to the world, and brings their own gifts to the head of the Church, Jesus Christ. In fact, as the contingent of churches from the non-Western world has consistently increased in the WCC, it is becoming increasingly clear that the traditional (read: Western) norms for discernment—whether at the level of the manifestation of the charismata or even at the more fundamental level of ecclesiologies as a whole—will continue to be challenged, resulting in a re-emphasis on Scriptural criteria.21
Of course, embracing the “diversities of the Spirit” includes with it potential problems as well. Apart from issues discussed previously, there is the important matter of an extreme tolerance that might set in such that truth is compromised. Ecumenists certainly have been charged with being pluralistic relativists, refusing to offend others who might believe or practice differently than they do. On this score, the ecumenical movement needs the Pentecostal movement, but only insofar as the latter does not mute the prophetic voice of the Spirit of God. An ecumenism without truth is simply an empty, outward unity. Pentecostals who are fearful on this point should be critically engaged on this front. Our obligation should be a discerning participation and engagement, not sectarian withdrawal and unqualified condemnation. Ecumenism needs Pentecostalism in order for it to be genuinely biblical. Who among us will respond to this call?
Category: Fall 2001, Ministry, Pneuma Review
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